法華玄論 6.85

6.85

問曰：汝引《法華論》證爾前不索者，我亦引《法華論》證知有菩薩索。論釋三請中驚怖文云「有五種驚怖。一者損驚怖，如二乘人取小為實，謗無大乘。二者多事驚怖，以大乘人生如是心：我無量無邊劫行菩薩行。生驚怖意，起取異乘心。三者顛倒驚怖，分別我我所見身不善故。四悔驚怖，如身子云：『我不應證如是小乘。』五誑驚怖，增上慢比丘作如是言：『云何如來誑於我？』」觀此五驚怖，第二有菩薩驚故有菩薩索；第四身子悔故，爾前已索。將非汝解與論相違耶？

Question: You cite the Saddharmapuṇḍarīkopadeśa to prove that prior to this they did not demand; I can also cite the Saddharmapuṇḍarīkopadeśa to prove that there are bodhisattvas demanding. In the treatise's explanation of the text on alarm and fear during the three requests, it says: "There are five kinds of alarm and fear. First is the alarm and fear of impairment: as when persons of the two vehicles grasp the small as real and slander the Mahāyāna as non-existent. Second is the alarm and fear of many tasks: because persons of the Mahāyāna give rise to this thought: 'I must practice the bodhisattva path for immeasurable and boundless kalpas.' Giving rise to an alarmed mind, they give rise to a mind that grasps a different vehicle. Third is the alarm and fear of inversion: discerning self and what belongs to the self, seeing that one's body is not good. Fourth is the alarm and fear of regret: as Śāriputra said: 'I should not have realized such a small vehicle.' Fifth is the alarm and fear of deception: bhikṣus of overweening pride spoke thus: 'Why has the tathāgata deceived me?'" Looking at these five alarms and fears, in the second there is the bodhisattva's alarm, hence there is the bodhisattva's demand; in the fourth, Śāriputra regrets, hence prior to this he had already demanded. Would not your interpretation contradict the treatise?